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WIT AND WISDOM
OF
THE TALMUD
f/^
EDITED BY
MADISON C. PETERS
Author of "Justice to the Jew," .etc.
WITH AN INTRODUCTION
by
Rabbi H. PEREIRA MENDES
FOURTH PRINTING
m
1930
BLOCK PUBLISHING COMPANY
NEW YORK
CENTRE RATI5BO
4701, AVE. DORNAL
MONTREAL 26, CANADA
1
Copyright 1900
THE BAKER & TAYLOR CO.
Copyriiht 1912
BLOCH PUBLISHING CO.
''*^nt^d in C. 3, yi
PREFACE
While gathering the facts for " Justice to
the Jew," I chanced upon so many wise pro-
verbs, witty sayings, beautiful parables, and
quaint legends of the Talmud, that I became
intensely interested in this remarkable literary
production of antiquity. In its twelve folio
volumes it embodies the mental labors of the
ancient Jewish teachers during the period of
about eight hundred years.
After a lecture at a Western university, by a
well-known Rabbi, one of his hearers went
to him and said: " I came to hear * The Tal-
mud,' in order to know what kind of mud it
is," confessing his utter ignorance as to the
very name (Talmud, Study, from latnad, to
learn).
I once asked one of the most brilliantly
gifted preachers in New York, if he had ever
read anything from ' the Talmud.* " No,"
he answered, " only a few sentences which
5
6 preface
now and then I have met by chance." Then I
determined I would add to my Talmudic col-
lection, which I had made for personal use,
and give the Christian public some idea of the
book which has been so remarkably powerful
in the influence it exercised upon the thought
and life of the Jews during the middle ages,
and even down to the present time. I believe
that readers will find this volume of incalcu-
lable value in the pursuit of wisdom, helpful in
gaining a knowledge of the Jewish religion,
and, I hope, that it will lead Christian schol-
ars to study the subject further.
Among scores of other periodicals and
books consulted, I beg to acknowledge my
indebtedness to the following works:
" Parabeln, Legenden und Gedanken, aus dem Tal-
mud," by Ludwig Seligman.
" The Poetry of the Talmud." by S. Sekles.
" Rabbinische Blumenlese," by Leopold Dukes.
"The Talmud," by Emanuel Deutsch.
" Talmudic Sayings," by Rabbi Henry Cohen.
"Talmudic Legends," by L. Weiss.
" Translations of the Talmud," by Polano.
Rodkinson's " Talmud."
" Introduction to the Talmud," by Mielziner.
Hershon's "Genesis," and the Prayer-book.
Madison C. Peters.
INTRODUCTION
The Torah (or law) was given a.m. 2448.
From the following forty years of the desert-
life down to the present day, countless rulings,
precedents, etc., have accumulated. Some are
indicated in various passages in the Bible, e.g.,
ceremonies or rules observed in mourning, or
have come to us by tradition.
Rabbi Judah Hanassi, surnamed the Holy,
collected all attainable and published them in
what we call the Mishna, a.m. 3980.
The Mishna contains six sections or Se-
darim. Each section or Seder contains Mas-
sechtoth or treatises, as follows:
Section I: Seeds. — After a chapter devoted
to the benedictions, it treats of tithes, first
fruits, sacrifices, and gifts due from the prod-
uce of the land to the priests, the Levites, and
the poor; of the cessation of agricultural labor
during the Sabbatic year; and of the prohib-
7
8 fntrobuction
ited mixtures in seeds and in grafting. — In all
eleven treatises.
Section II: Feasts. — Of the Sabbath and
Sabbath rest, of feasts and fasts: Passover,
Tabernacles, New Year, the Day of Atone-
ment, and the Fasts; of work forbidden, cere-
monies to be observed, and sacrifices to be
brought on those days. — Twelve treatises.
Section III: Women. — The legislation con-
cerning marriage, divorce, the levirate mar-
riage, and adultery; vows and the regulations
for the Nazirite. — Seven treatises.
Section IV: Fines. — Civil legislation, be-
sides a tractate on idolatry, and one called
Ahoth, consisting of a collection of the ethical
sentences of the Rabbis. This section treats
of commercial transactions, purchases, sales,
mortgages, prescriptions, etc.; of legal pro-
cedure, of the organization of tribunals, of
witnesses, oaths, etc. — Ten treatises.
Section V: Sacred Things. — The legfisla-
tion concerning sacrifices, the first-born, clean
and unclean animals; the description of Her-
od's Temple. — Eleven treatises.
Section VI: Purifications. — Laws concern-
ing Levitical cleanness and uncleanness; clean
Introduction 9
and unclean persons and things, objects capa-
ble of becoming unclean by contact. Purifica-
tions.— Twelve treatises.
Many decisions not included by Rabbi
Jehudah, because not considered by him suf-
ficiently authoritative, or because they were
merely repetitions, were collected later under
the name of Boraithoth in a work called the
Tosiphtha, or Addition (Supplement), by Rab-
bis Hiya and Oshaya of Babylon. Yet other
Boraithoth are to be found in the Gemara.
The Gemara is a comment on the Mishna,
just as the Mishna is a comment on the Torah
or Law. One Gemara, the work of the Pal-
estine schools, inaccurately but generally
called the Jerusalem Talmud, was edited in
Tiberias about 380 c.e. The other, much
larger, better known and constituting what
is meant when the word " Talmud " is used,
is the work of the Babylonian schools, and was
edited by Rabbi Ashi and his disciple, Rabbi
Jose, about 500 c.e. This is usually pub-
lished with the commentary of the celebrated
Rashi, and with comments called Tosephoth.
The Rabbis identified with the Mishna are
called Tanaim, or teachers; those of the Ge-
10 fntrobuctfon
mara are called Amoraim, or speakers, and the
latter commentators are called Seburaim, or
opinionists. Imagine the debates, evidence or
testimony, assertions, opinions, pro and con,
identified with processes of Law that continue
through centuries. How much extraneous
matter must naturally be met with! Imagine
the debates, evidence, assertions, opinions,
etc., pro and con, identified with processes of
Law of only one year, of only one court,
of only one modern city. How much in-
formation will be incidentally stated! It is
not surprising, therefore, that we find in-
cidentally stated in the Talmud much that may
seem to have nothing to do with the case in
point, but which is incidentally of value to a
future student of men and manners, of value
to historian, antiquarian, ethnologist, scien-
tist, of value to preacher, lawyer, physician or
other scientists, and of value to artisan, house-
wife, humorist and philosopher.
We can, if we like, dig out of the Talmud
— as dishonest Christians and despicable con-
verted Jews have done — sentences which
show the Talmud in a bad light. To con-
demn the Talmud or the Jews as a whole
fntrobuctfon ii
for such sentences is as silly as to con-
demn French history and Frenchmen as a na-
tion, for such songs of revenge, due to the war
of 1870, as " No shield henceforth but hate,
hate equal to the enemy's," or as Victor Hugo
has it:
" Poison the wells, the sleeping murder,
Kill them with axes, pitchforks and scythes."
(See Lazarus, Ethics of Judaism, p. 262,
Jewish Pub. Soc. of America.)
Such sentences do not interpret the true,
natural spirit, but only a passing emotion due
to sudden contingency. For man is human,
and even a tenderhearted mother will utter
imprecations on a foe who snatches her infant
and hurls it to death. We Hebrews have suf-
fered such outrages — and more. It would be
strange, indeed, if some of our fathers and
mothers did not cry out against the treatment
received from pagan and Christian (?)! They
were only human, after all.
But let us see what is the recognized and
legal attitude of Jew to Gentile, according to
Jewish Law.
" The Law was revealed publicly in the un-
claimed desert. If it had been revealed in the
12 fntro&uctlon
land of Israel, the Israelites might have main-
tained that other nations had no part in it.
Therefore, it was published in the open desert;
it is the property of the whole world; every-
one is at liberty to assume the responsibilities
it imposes. (Mechilta Yithro. Parashat Bach-
odesh.)
" Every house a temple, every heart an
altar, every human being a priest " (Cf. Laz-
arus, ibid., page 35). " Not priest, not Levite,
not Israelite, but man is bearer of the Law.
Moses declares not that Israel is the only
son of God, but that he is only His first-born.
Israel is my son, my first-born (Exod. v. 22),
and twice, on most solemn occasions, once
when mutiny threatened ruin to the people,
and once when his successor was to be ap-
pointed, Moses appeals not to the God of the
Hebrews, but to the God of the Spirits of all
Flesh. (Numbers xvi, 22; xxvii. 16.)
The Temple of Solomon was consecrated
not that only Hebrews might know, but " in
order that all the peoples of the earth might
know that the Lord is God " (i K. viii. 60),
and in his consecration prayer he prayed that
" Moreover concerning a stranger, that is
Introduction 13
not of thy people Israel, but cometh out of a
far country for thy name's sake (for they shall
hear of thy great name, and of thy strong
hand, and of thy stretched out arm); when he
shall come and pray toward this house: Hear
thou in heaven thy dwelling-place, and do
according to all that the stranger calleth to
thee for: that all people of the earth may
know thy name, to fear thee, as do thy people
Israel; and that they may know that this
house, which I have builded, is called by thy
name." (i Kings viii. 41-43.)
Prophet after prophet preaches that God
cares for all mankind. Even as Moses com-
mands, " One law for home-born and for
stranger " (Num. xiv. 15, 16). " Love ye the
stranger " (Deut. x. 19). " The Lord loveth
the stranger " (Deut. x. 18). " Yea, He loveth
the nations " (Deut. xxxiii. 3), so an Isaiah
welcomes the stranger or non-Hebrew who
keeps God's Sabbath and Zepaniah sings of the
House of God to be called a House of Prayer
for all the peoples; so the prophet son of Amos
pictures the Divine Being as " God of all the
earth shall He be called " (Isa. Ivi. 7). And
the prophet who ends the sacred scroll holds
14 Introduction
up the grand ideal of Jewish teaching, the
universal Fatherhood of God. " Have we not
all one Father " (Malachi ii. lo).
Furthermore, the admonition, " Seek ye the
peace of the city " (Jerem. xxix. 7); which is
to this day the incentive to identification with
the best interests of the city or community and
the realization of the ideal of the prophet and
dream of the poet, or Zionism, means nothing
but the establishment of our nation, not for
our nation's glory or advantage, but for the
advantage and benefit of the world. For
there the court of international arbitration
will rid the world of the crime, curse and cost
of war. (Isa. ii. 4; Micah iv. 3.) Thence will
spread the knowledge of the Lord, to fill earth
(it does not say to fill Palestine only) with the
knowledge of the Lord as the waters cover the
sea. (Isa. xi. 9.) Then " Loving-kindness and
Truth shall meet, Righteousness and Peace
embrace; Truth shall spring forth from Earth
and Charity look down from Heaven." (Ps.
Ixxxv. II, 12.)
And the fact that it is a Jewish axiom that
the righteous of all nations have a portion in
the future world shows the true catholic spirit
fntro&uction 15
of Judaism and its protestant power against
any narrowness between God the Father of all
and all men, His earthly children, and against
any narrowness between man and man.
In this little volume of Dr. Peters, ethical
teachings from the Talmud will be found. Let
the candid Christian reader ask himself
whether or not a nation whose literature
abounds with such lofty teachings, noble
ideals and exalted ideas as Dr. Peters has
gathered, and they are but a few pebbles
washed up from the " Sea of the Talmud " — is
or is not a power that makes for good in this
world.
And let it not be forgotten that the New
Testament itself is full of similar lofty teach-
ings, noble ideals and exalted ideas, birthed
in Jewish brains, inspired by Jewish hearts,
spoken by Jewish tongues, and written with
pens wielded by Jewish hands.
H. Pereira Mendes.
WIT AND WISDOM OF THE
TALMUD
ACTIONS
Actions speak louder than words.
Judge a man by his deeds, not by his words.
All the other rivers said to the Euphrates:
" Why is the current of thy water not heard
at a distance? " The Euphrates replied: "My
deeds testify for me. Anything sown by men
at my shores will be in full bloom within
thirty days." The rivers then addressed the
Tigris: " Why is the current of thy waters
heard at a distance? " " I must direct the at-
17
1 8 Mit an^ Mis^om
tention of the people to me by my tumultuous
rapidity," the Tigris replied.
The moral: The less the merits of a person
are, the more he will feel urged to proclaim
them to the public.
'^
The forest trees once asked the fruit trees:
" Why is the rustling of your leaves not heard
in the distance?" The fruit trees replied:
" We can dispense with the rustling to man-
ifest our presence, our fruits testify for us."
The fruit trees then inquired of the forest
trees: "Why do your leaves rustle almost
continually? " " We are forced to call the at-
tention of man to our existence."
ADVERSITY
Adversity is the true school of the mind.
'^
When the ox is down, many are the butch-
ers.
ot tbe "JTalmub 19
ADVICE
Not as thou sayest, but as thy fellows say.
Too many captains sink the ship.
-<^
Hear sixty advisers, but be guided by your
own conviction.
The action of a fool cannot serve as a pre-
cedent.
-^
Poor servants ask advice after a thing has
happened.
A thing to which a fool does not consent,
know as the right thing.
AQE
None may be called venerable save the
wise.
20 Wit an^ TRIli0^om
Happy is the old age that atones for the
follies of youth; but happier still the youth
for which old age needs not to blush.
'C^
An old man is a trouble in the house; an
old woman is a treasure in the house.
ANCESTRY
He who has no inner nobleness has nothing,
even if he be of noble birth.
AMBITION
Alexander the Great, in his travels amidst
the deserts and barren lands, came at last to a
river which flowed between two verdant
shores. The surface of the water was quite
smooth, and not the slightest breeze was per-
ceptible. It was the picture of contentment
and silently seemed to say: Behold here the
seat of peace and quietness. Thousands of
happy thoughts this beautiful scenery might
ot tbe Ualmu^ 21
have produced in a contemplating mind; but
what could have soothed Alexander, who was
full of ambitious plans, whose ear had become
accustomed to the clashing of arms, and the
groans of the dying warrior? Alexander con-
tinued his journey, but he soon felt exhausted,
and was obliged to seek for rest. He fixed
his tent on the shores of a river, drank some
water thereof, which seemed to him very re-
freshing, being of a sweet and agreeable taste,
and even spread a sweet fragrance all over
the place. ** Surely," said he, " this river, en-
joying such peculiar advantages, must take its
source in a country rich in blessings. Let us
find out whence it springeth." Following
thus for some time the shores of the river, he
at length arrived at the gates of paradise.
These were closed, and he knocked, demand-
ing in his usual peremptory manner to be ad-
mitted at once.
"Thou canst not have admission here," a
voice from within called unto him; "this is
the gate of the Master." " I am the Master,
Lord of the whole earth," replied the impa-
tient monarch. " I am Alexander the con-
queror. What! do you hesitate to admit me? "
22 Mit ant) Mid&om
*' No," he was answered, " here no conqueror
is known but he who conquers his passions;
the just only are allowed to enter here."
Alexander tried hard to get admittance,
but neither threats nor entreaties had any ef-
fect. He then said to the keeper who held
watch at the gates of paradise: " You know
that I am a great king, who has received the
homage of many nations; if you really refuse
to admit me, give me at least some kind of a
keepsake, in order that I may surprise the
world in showing that I have been as far as
this, the place which no mere mortal ever
reaches."
" Here, silly man," replied the keeper,
" here I give you something which can heal
all sorrows. Moreover, one glance at it will
teach you wisdom, such as you have never
thought to be master of! Now, go your
way."
Alexander took hastily what was given him
and then returned to his tent. But how as-
tonished was he, when perceiving that his
present was nothing but part of a human
skull! "This, then, is the nice keepsake," he
said, "which they offer to a king and a hero
ot tbe XTalmu^ 23
like me! This, then, is the fruit of all my
labor, all the dangers and troubles I have
hitherto undergone!" Enraged, and disap-
pointed in his hopes, he threw away the mis-
erable portion of the mortal integument.
" Great king," said a wise man, who noticed
the act, " do not despise this present, however
insignificant it may appear in your eyes; it
possesses, nevertheless, extraordinary quali-
ties, of which you may soon convince your-
self by weighing it with gold or silver." Al-
exander said he would like to try, and, order-
ing a pair of scales, placed the skull in one
and gold in the other. He was immediately
surprised to find the one containing the skull
going down. More gold was fetched, and the
more they put on the scale, the more it went
up. " It is extraordinary," said Alexander,
" that such a small portion of matter should
outweigh so much gold. Is there no counter-
balance to be had, in order to produce an
equilibrium? "
" Certainly," said the wise man, " very little
will suffice." Whereupon he took a small por-
tion of earth and covered the bone with it,
which caused the scale in which it lay to rise
24 TRUit anO Mid&om
immediately. " This is certainly very singu-
lar! " Alexander now exclaimed, " Could you
not explain to me this remarkable phenome-
non? " " Great king," replied the wise man,
" this fragment of bone is the part in which
the human eye is enclosed, and, although in
its extent limited, it is nevertheless unlimited
in its desires; the more it has, the more it
wants; neither gold nor silver, nor any earthly
possession, is able to satiate its wishes. But
being once in the grave and covered with
earth, there it finds a limit for all its eager
desires."
ANQER
Anger profiteth nobody.
Avoid anger and thou wilt not sin.
Anger showeth the character of a man.
To accept excuse shows a good disposition.
ot tbe Ualmub 25
The beginning of anger is madness, the end
penitence.
He who gives way to his wrath makes
desolate his house.
When the wise is angry, he is wise no
longer.
A man may be known by three things: by
his conduct in money matters, his behavior
at the table and his demeanor when angry.
Be not easily moved to anger.
-«>
To him who curbs his wrath, his sins will
be forgiven.
He who is slow to anger and easily pacified
is truly pious and virtuous.
26 Mit ant) Mi6^om
APPEARANCES
Two pieces of coin in one bag make more
noise than a hundred.
Look not at the cask, but at what is in it.
A new cask may contain old wine, and an old
one may be altogether empty.
Where the sages bid us beware for the sake
of outward appearances, they mean us to re-
gard even our innermost chamber as a market-
place.
ARROQANCB
Arrogance is a kingdom without a crown.
ASSOCIATES
Ever associate with the good.
From vagrants chit-chat, from rags vermia
of tbe UalmuD 27
If thy associates be insane, be thou sensible.
-^
We may say to the bee, neither thy honey
nor thy sting.
-©i
Birds of a feather flock together; and so
with men — like to like.
'Oi
Associate not with the wicked man, even if
thou canst learn from him.
--cs
A man without a fitting companion is like
the left hand without the right.
^e^
Not without reason goes the crow to the
raven, but because it is of its kind.
-^
If you touch pitch, it will stick to your fin-
gers; even so, if you associate with evil com-
panions, you will acquire their vices.
28 Mtt and limisDom
It is beautiful and rejoicing to see grapes
on the vine; it is ugly and repugnant to see
grapes on a thorn-bush.
-€%
When the iron was created the trees com-
menced to tremble. The iron, however, said
to them: "What are you trembling at? If
none of your wood will join me, I will remain
harmless."
-<?>
Every beast associates with its kind, but
man only with his equal. What can combine
wolf with the sheep? So is the impious with
the poor. Would the hyena associate with
the dog? So the wealthy with the poor. The
wild ass is torn to pieces by the lion, so the
poor becomes the prey of the rich.
-cs
When the flood came over the earth, and
everything was threatened with destruction,
and every kind of beast in pairs came to Noah,
ot tbe Ualmut) 29
the Lie, too, asked admittance into the ark.
Noah, however, refused. " Only pairs may
enter here," he said. The Lie went in search
of a companion, and at last met Vice, whom it
invited to go to the ark. " I am willing to
keep company with thee, if thou wilt promise
to give me all thy earnings," said Vice. The
Lie agreed, and they were both admitted into
the ark. After they left the ark the Lie re-
gretted her agreement, and wished to dissolve
partnership with Vice; but it was too late,
and thus it is current, that " what Lie earneth,
Vice consumeth."
BRIBERY
A judge that takes a bribe, even if he be
otherwise perfectly righteous, will not depart
from the world before he has become de-
mented.
BUSINESS
He laid his money on the horns of a deer.
3Q mtt mt> Wisdom
Attend no auctions if thou hast no money.
Keep partners with him whom the hour fa-
vors.
If thy business does not prosper in one
town try another.
He who looks daily after his field finds a
corn.
CARE
Let not your heart with cares be filled, for
care has many a victim killed.
Do not worry thyself with the trouble of
to-morrow; perhaps thou wilt have no to-
morrow, and why shouldst thou trouble thy-
self about a world that is not thine?
ot tbe Ualmub 31
CLEANLINESS
Poverty comes from God, but not dirt.
CONCEIT
Ignorance and conceit go hand in hand.
CONSISTENCY
Beautiful are the admonitions of those
whose lives accord with their teachings.
Take out the beam from thine eye.
First correct thyself, then correct others.
CHARACTER
Three names are given to a man: one by
his parents, another by the world, and the
third by his works — the one which is written
in the immortal book of his fate. Which of
these three names is the best? Solomon
33 Mit an^ MisDom
teaches us, when he says: "A good name
is better than the sweetest oil."
As a tree is known by its fruit, so man by
his works.
-^
There are three crowns: that of the Law,
the priesthood, and royalty; but the crown of
a good name is loftier than all these.
The righteous man is a pillar upon which
all the world rests.
CHARITY
Charity is the salt of riches.
Charity is the greatest virtue.
Charity is more than sacrifices.
ot tbe 'Calmub 33
Good deeds are better than creeds.
He who gives charity in secret is greater
than Moses.
Even he who lives upon charity should
practise benevolence.
It is better to lend than to give. To give
employment is better than either.
The practice of beneficence will assure the
maintenance of one's possessions.
Our kindly deeds and our generous gifts
go to heaven as messengers, and plead for us
before our heavenly Father.
-^
He who turns away from the works of love
and charity, turns away from God.
34 Mtt anO MisDom
The merit of charitable works is in propor-
tion to the grace with which they are prac-
ticed.
The noblest of all charities is in enabling
the poor to earn a livelihood.
-<^
Charity is more valuable than sacrifices, and
alone equals the exercise of all religious forms.
As a garment is made up of single threads,
so every single gift aids in building the great
work of charity.
-^
It is our duty to relieve the poor and the
needy, to visit the sick and bury the dead
without distinction of race or creed.
Whosoever engages in the study of the
ot tbe Ualmut) 35
Law, and does not practise benevolence, is to
be compared to a man who has no God.
-^
Spending alms and practising benevolence
exceed in importance all the other laws of the
Torah.
The house that does not open to the poor
will open to the physician.
He gives little who gives with a frown. He
gives much who gives little with a smile.
-^
The world stands on three things: on Law,
Labor, and Benevolence.
He who performs a single good action
gains for himself an Advocate, and he who
commits a single sin procures for himself an
Accuser.
36 Mit an& Mist)om
Iron breaks stone; fire melts iron; water
extinguishes fire; the clouds consume water;
the storm dispels clouds; man withstands the
storm; fear conquers man; wine banishes
fear; sleep overcomes wine, and death is the
master of sleep; but "Charity," says Solo-
mon, " saves from death."
-<?)
Four dispositions are found among those
who bestow charity. There is he who is will-
ing to give, but does not wish others to give:
he has an envious eye towards others. There
is he who wishes others to give, but who will
not give himself: he has an evil eye towards
himself. He who is willing to give and wishes
others to give also, is a pious man. He who
neither gives himself nor wishes others to
give, is a wicked man.
-^
Blessed is he who gives from his substance
to the poor; twice blessed he who accompa-
nies his gift with kind, comforting words.
ot tbe XTalmut) 37
Almsgiving is practised by means of
money, but charity also by personal services
and by words of advice, sympathy, and en-
couragement. Almsgiving is a duty towards
the poor only, but charity towards the rich as
well as the poor, nay, even towards the dead
(by taking care of their decent burial).
Charitable people silence the complaints of
the poor. God says to these pious ones: " By
your Hberality you reconcile the poor man
with Myself; you make peace between us."
A>i
He who is continually strugghng with pov-
erty is often enticed, on account of his suffer-
ings, to murmur against an all-wise Provi-
dence. He frequently thinks: " Am I not
also God's creature? Why does there exist
such difference between me and the wealthy?
He sleeps quietly in his splendid mansion, and
I have to lie in my miserable hut; he sleeps
38 Mit anD Mist)om
in his soft bed, and I am obliged to take my
rest on the hard floor."
'Oi
Man possesses three sorts of friends in this
world: his children, his wealth, and his Good
Works.
In the hour of death he calls his children
to his bedside: " Oh, save me from the pangs
of death," he cries.
And the afflicted children say: "Thou
knowest, dear father, that nothing can pre-
vail against death; neither children, nor rela-
tives, nor friends are able to save man from
death." The Divine Word has gone forth
(Dan. xii. 13): " Go, sleep in peace, and pre-
pare thyself for the day of judgment." Then
the dying man thinks of his wealth and calls
it to his assistance: " Oh, save me from that
terrible sentence of death." And his wealth
answers him: "Gold and jewels are power-
less in the hour of God's wrath; the Divine
Word has proclaimed it."
ot tbe Ualmut) 39
Whereupon the dying man calls his Good
Works and says to them: " Oh, save me from
the horrors of the pains of death; leave me
not to myself; come accompany me and save
me, for I was always your friend." And the
Good Works answer: " Depart in peace, good
friend! Even before you arrive there for
judgment, we will have already reached that
place; for the Divine Word has gone forth
to man: 'Thy virtue precedes thee on the
way, even till heavenly bliss receives thee/ "
(Isaiah Iviii. 8.)
He who hesitates in the practice of charity
commits a sin. This is proven in the life
of Nachum of Gamzoo, so called because
whatever occurred to him, he was in the
habit of saying: " This, too, is for the best."
{Gam zoo letobah.) In his old age he became
blind; both of his hands and both of his feet
were amputated, and the trunk of his body
was covered with many sores. His scholars
said to him: "If thou art a righteous man,
why art thou so sorely afflicted? " " All this,"
he answered, " I brought upon myself. Once
40 Mft ant) Misdom
I was travelling to my father-in-law, and I
had with me thirty asses laden with provisions
and all manner of precious articles. A man
by the wayside called to me: ' Oh, Rabbi, as-
sist me.' I told him to wait until I had un-
loaded my asses. When I had removed the
burdens from my beasts, and went to him, I
found to my sorrow that he had fallen and
expired. I threw myself upon his body and
wept bitterly. * Let these eyes, which had no
pity on thee, be blind,' I said; ' these hands,
that delayed to assist thee, let them be cut oflF,
and also these feet, which did not run to aid
thee.' And yet I was not satisfied until I had
prayed that my whole body be stricken with
sores."
-<?»
One day the Roman Governor, T. Annius
Rufus, asked Rabbi Akiba: " If your God loves
the poor among the Hebrews, why does He
not support them? " " Because God desires
to give the rich an opportunity of doing
good," was the Rabbi's reply. " How do you
ot tbe UalmuD 41
know," Rufus rejoined, " that this virtue of
charity pleases God, since no master can be
pleased, if a person aids a slave, whom he has
seen fit to deprive of food and clothing? "
" Even so," said Akiba; " but if the king, for
some offence, had deprived his son of food
and drink, and a person had prevented the
prince from dying of hunger, would the king
be wroth with that person? Certainly not,
neither will God be displeased with those who
dispense charity to His children, even to the
fallen and the sinful."
-Ot
It is said of Rabbi Tarphon that though a
wealthy man, he was not charitable according
to his means. One time Rabbi Akiba said to
him: " Shall I invest some money for real
estate in a manner which will be very profit-
able? " Rabbi Tarphon answered in the af-
firmative, and brought to Rabbi Akiba four
thousand denars in gold, to be so applied.
Rabbi Akiba immediately distributed the same
among the poor. Some time after this Rabbi
Tarphon met Rabbi Akiba and asked him
42 Mtt anD Midt)om
where the real estate which he had bought for
him was situated. Akiba led him to the col-
lege, and showed him a little boy, who recited
for them the 112th Psalm. When he reached
the ninth verse, ' He distributeth, he giveth
to the needy, his righteousness endureth for-
ever,'— " There," said Akiba, " thy property
is with David, the king of Israel, who said,
* He distributeth, he giveth to the needy.' "
" And wherefore hast thou done this? " asked
Tarphon. " Knowest thou not," answered
Rabbi Akiba, " how Nakdimon, the son of
Guryon, was punished because he gave not
according to his means? " " Well," returned
the other, "why didst thou not tell me this;
could I not have distributed my means with-
out any aid? " " Nay," said Akiba, " it is a
greater virtue to cause another to give than
to give oneself." From this we may learn
that he who is not charitable according to his
means will be punished.
COMMERCE
Credit and mutual trust should be the foun-
dation of commercial intercourse.
ot tbe Ualmu^ 43
CONSISTENCY
There are some who preach beautifully, but
practise not their beautiful doctrine.
The learned man should judge himself ac-
cording to his own teaching, and not do any-
thing that he has forbidden others to do.
CONTENTMENT
Little is much, if the heart be but turned
toward heaven.
Who is rich? He who is satisfied with his
lot.
-<^
The camel wanted to have horns, and they
took away his ears.
One bird tied is better than a hundred fly-
ing.
44 ^it an^ TPQlidOom
Drink not from one cup with thine eye fast-
ened on another.
-<^
The egg of to-day is better than the hen of
to-morrow.
-€^
A small quantity in the house is better than
much at a distance.
Grasp a little and you may secure it; grasp
too much and you will lose everything.
Better eat onions all thy life than dine upon
geese and chickens once and then long in vain
for more ever after.
-€>>
He that hires one garden will eat birds; he
that hires many gardens, the birds will eat
him.
ot tbc UalmuD 45
Crave not after the table of kings: for thy
cable is greater than their table, and thy
crown is greater than their crown; and the
Master who employs thee is faithful to pay the
reward of thy labor.
CONTRITION
One inward contrition in the heart of man
is better than many flagellations.
CORDIALITY
Be in the habit of receiving every man with
a pleasant countenance.
COSMETICS
Cold water, morning and evening, is better
than all the cosmetics.
COVETOUSNESS
The question is asked, " Why is man born
with hands clinched, but has his hands wide
open in death? " And the answer is: On en-
46 Mit ant) Wisdom
tering the world man desires to grasp every-
thing, but when leaving it he takes nothing
away.
Even as a fox who saw a fine vineyard, and
lusted after its grapes, but being too fat to
get through the only opening there was, he
fasted three days. He then got in; but, hav-
ing fed, he could not get out until he had
fasted three days more. " Naked man enter*;
the world, and naked does he leave."
CRUELTY— TO ANIMALS
Do not put a greater burden upon thy beast
than it can bear.
-O)
To have compassion upon animals is one of
the laws of Moses.
"Oi
He who has no mercy upon animals shall
himself suffer pain.
ot tbe Xi;almu5 47
A man should not buy cattle or poultry
without having first bought food for them.
DEATH
Death is the haven of life, and old age the
ship which enters the port.
-<?^
Do not speak ill of the departed, but re-
member that his soul still lives, though the
body is dead.
'ft
It is our duty to comply with the last wishes
of a dying person.
DEBT
Go to sleep without supper, but rise with-
out debt.
DECEIT
He who deceives his neighbor would also
deceive his God.
48 TKHit an^ Miat)om
Under no consideration lead men astray.
The thief's end is the gallows.
-^
There is no greater evil-doer than he who
takes away the earnings of the poor.
A lie has not a leg to stand upon.
DIGNITY
Dignity does not consist in a silk dress.
DISCORD
One loose cord loosens many.
DISCRETION
Thy friend has a friend, and thy friend's
friend has a friend; be discreet.
ot tbe Ualmu^ 49
DRESS
In the town where one lives the name will
do; outside of it the dress must do.
The learned man whose garment is soiled
is undeserving of honor.
ECONOMY
Live within your means; spend more on
your clothing and most on your home.
ENVY
An envious man frowns when his neighbor
rejoices.
ERROR
Error soon loses itself.
EXAMPLE
Precept with example produces example.
50 Mtt ant) MisOom
Two dry logs and one wet; the dry ones
kindle the wet.
Let every man watch his own doings that
he may be an example to his fellow man
through life.
EXPERIENCE
Experience is the mirror of the mind.
FAME
He who seeks fame often loses it.
FASTING
No one is permitted to afflict himself by un-
necessary fasting.
FAULT-FINDERS
Man sees all the faults but his own.
"OS
Do not blame in others your own faults.
ot tbe ITalmub 51
He who seeks for a faultless brother will
have to remain brotherless.
He who sees his own faults is too much
occupied to see the faults of others.
He who blames others is full of blame him-
self; and the fault he sees in others may be
seen in himself.
FELLOW MAN
He who raises a hand against a fellow man,
even if he injure him not, is called wicked.
He who shames a fellow man in public is a
murderer.
FLATTERY
Let not your lips speak that which is not |
in your heart.
Love those who reprove thee, and hate
52 Mlt nrit> "QdiBbom
those who flatter thee; for reproof may lead
thee to eternal life, flattery to destruction.
FOOLS
Do not live near a pious fool.
An ass tied to the sun — (A fool in a high sta-
tion).
The pious fool, the hypocrite, and the
flagellating Pharisee are destroyers of human
society.
-<^
Be not the friend of one who wears the
cloak of a saint to cover the moral deformi-
ties of a knave.
If thy friends agree in calling thee an ass,
go and get a halter around thee.
Rather be thou called a fool all thy days
than walk one hour before the All-Seeing Eye
in evil ways.
ot tbe Ualmut) 53
FORQIVENESS
It is sinful to hate, but noble to pardon.
He who wishes to be forgiven must for-
give.
FRAUDS
He who pretends to be halt or blind in or-
der to appeal to popular sympathy, will be
afflicted with these infirmities sooner or later.
FRIENDSHIP
Friendship or death.
'^
An old friend do not forsake.
Ascend a step in choosing a friend.
To have no faithful friends is worse than
death.
54 "Q^tt and mts^om
If thy friend is honey, do not lick him up
altogether.
Thy own deeds make thy friends or thy
enemies.
One enemy is one too many, a thousand
friends are none too many.
Do not blame thy friend for shortcomings
which thou hast thyself.
There are many friends at the door of the
store, but there are none at the door of misery.
-^
The dog follows thee, but his attachment is
to the crumb which he expects of thee.
New things are the best things; old friends
are the best friends.
ot tbe Ualmu& 55
He who asks more of a friend than he can
bestow, deserves to be refused.
A man without friends is like the left hand
without the right.
^€i
Be humble to thy superior, affable to thy
inferior, meet every man with friendliness.
^£?»
At the gate of abundance there are many
brothers and friends; at the gate of misery
there is neither brother nor friend.
QOD— HOLY LAW
Know that thou art always in God's Pres-
ence.
-A
Reverence of God is the basis of morality.
f
56 mutt and Misdom
We cannot comprehend either the pros-
perity or the sufferings of the righteous.
From beginning to end God's law teaches
kindness.
Whatever God does is done for our good.
QOD'S PRESENCE
The consciousness of God's presence is the
first principle of religion.
GOOD
I Cling steadfastly to that which is good.
There are three who are especially beloved
by God: he who is forbearing, he who is tem-
perate, and he who is courteous.
GRATITUDE
Men should thank God alike for evil and for
good.
ot tbe Ualmut) 57
GREATNESS
How may a man obtain greatness? By
fidelity, truth, and lofty thoughts.
GUILT
He who denies his guilt doubles his guilt.
If any blame be attached to thee, be the
first to declare it.
He through whose agency another has been
falsely punished stands outside of heaven's
gates.
HABIT
Habit strips sin of its enormity.
Habit becomes natural.
HOME LIFE
Duties Between Husbands and Wives
A man's home means his wife.
58 Mft auD Misbom
Who is rich? He who has a good wife.
An unkind wife is a mental affliction.
From his first love man derives true wedded
bliss.
Honor your wife that you may become
rich.
He who has no wife is esteemed as dead.
He who divorces his wife is hated before
God.
'^
Love your wife like yourself; honor her
more than yourself.
ot tbe XTalmut) 59
When the wife of a man's youth dies, the
altar of the Lord is in mourning.
-«^
A true wife makes the home a holy place.
-«»
As soon as a man marries his sins decrease.
'^
He who lives without a wife is no perfect
man.
-^
A man should be careful not to afflict his
wife, for God counts her tears.
He who marries for money, his children
shall be a curse to him.
Love your wife truly and faithfully, and do
not compel her to hard work.
6o Mit ant) MisOom
If thy wife is small, bend down to take her
counsel.
Let a man be careful to honor his wife,
for he owes to her alone all the blessings of
his house.
Let youth and old age not be joined in mar-
riage, lest the purity and peace of domestic
life be disturbed.
A man's wife has scarcely breathed her last
when another is waiting to take her place.
All the blessings of a household come
through the wife, therefore should her hus-
band honor her.
First build a house and plant a vineyard
ot tbe UalmuD 6i
(i.e., provide for the means of the household),
and then take a wife.
-e^
If in anger the one hand remove thy wife
or thy child, let the other hand again bring
them back to thy heart.
-^
All ailings, only not the ailing of heart; all
evils, but not an evil wife.
-^
It is as difficult to effect suitable matri-
monial matches as it was to divide the Red
Sea.
To be unmarried is to live without joy, with-
out blessing, without kindness, without reli-
gion, and without peace.
-^
A handsome dwelling, a pretty wife, and
63 IXXit anD 1KIlisC)om
beautiful furniture, exert a cheering influence
upon a man's spirits.
-^
The husband should always endeavor to
provide bread for his house, for quarrel be-
gins mostly on account of improvidence.
^<^
The majority of children resemble their
maternal uncles; hence the choice of a wife
should be determined by the character of her
brothers.
-^
He who loves his wife as his own self, and
honors her more than himself, and he who
educates his children in the right way, to him
applies the Divine promise, " Thou shalt know
that there is peace in thy tent."
From the age of twenty, if a man remain in
a state of celibacy, he lives in constant trans-
ot tbe XTalmuD 63
gression. Up to that age the Holy One waits
for him to enter the state of matrimony, and
woe to his bones if he does not marry then!
He who sees his wife die before him has, as
it were, been present at the destruction of the
Temple, and around him the world grows
dark. It is woman alone through whom
God's blessings are vouchsafed to a house.
She teaches the children, speeds the husband
to the house of worship and instruction, wel-
comes him when he returns, keeps the house
godly and pure; and God's blessings rest upon
all these things.
Duties Between Parents and Children
The daughter is as the mother was.
When the calf kicks, 'tis time to thrash the
cow.
-^
What the child says out of doors he has
learnt in doors.
64 Mit anO TRIlisbom
The daughter's doings have been the moth-
er's acts.
^ft
Do not confine your children to your own
learning, for they were born in another time.
-^
Where the children honor their parents,
there God dwells, there He is honored.
-ft
Parental love should be impartial; one
child must not be preferred to the other.
-ft
The honor and reverence due to parents are
equal to the honor and reverence due to God.
-ft
It is a father's duty not only to provide for
his minor children, but also to take care of
their instruction, and to teach his son a trade
ot tbe UalmuD 65
and whatever is necessary for his future wel-
fare.
Children's Obligations to Parents
" Respect your parents as you respect Me,"
says God.
-ft
A son must, if necessary, feed and support
his parents.
-ft
A child owes his life to three: to God, to his
father, and to his mother.
-ft
Dama bar Netina, a heathen, of whom
once some customers desired to buy wheat,
for which they offered him a high price on
account of its scarcity, said to them: " I can-
not sell at present, for the key to the store lies
under the pillow whereupon my father is
now asleep. I dare not disturb his rest."
(^ Mit anD MisOom
Only when the father tempts the son to
commit sin is disobedience justifiable.
'^
He who honors his father and mother en-
joys the fruit in this life, and stores up a treas-
ure for the future.
-^
While the son honors his parents, God holds
it as if He were dwelling near the child, and
were Himself receiving honor.
-ft
Even if it happens that the son is a teacher,
yet if the father is present, the son must rise
before him in the presence of all his pupils.
When a son is called to do a service for his
parents, he must first see that his person is
tidy and clean; for a child must attend to his
parents as though they were his king and
queen.
ot tbe XTalmu^ 67
A child must not stand or sit in the place
which his father is in the habit of occupying.
He must not contradict his father, and when
he names him he must use a term of respect,
such as " my honored father."
-^
A child must love and honor his parents
while they are living, and must love and re-
spect them after they are dead; and as they
loved and honored God, he must love and
honor God, and thus make his parents live
again in his own good deeds.
'C^
If in after life the son prospers and is richer
than his father, he must see that his prosperity
is shared by his parents. He must not live in
greater luxury than they; he must not allow
them to suffer poverty while he enjoys wealth.
But the son must not make himself obnoxious
by too many attentions.
68 mat ant) Mis^om
HONESTY
j Do not buy stolen goods.
An Israelite is prohibited from deceiving
even an idolater.
The most worthy crown is a good reputa-
tion.
-^
When the thief has no opportunity to steal
he considers himself an honest man.
-^
] It is not the amount of trade that makes the
man poor or rich, but honest working and
j dealing.
He who unjustly hands over one man's
goods to another, he shall pay God for it with
his own soul.
ot tbe Xi;almuO 69
On the soul's appearance before the Divine
Tribunal, the first question will be, " Hast
thou been honest and faithful in all thy deal-
ings? "
'<?t
Rab Safra had a jewel for which he asked
the price of ten pieces of gold. Several deal-
ers saw the jewel and offered five gold pieces.
Rab Safra declined, and the merchants left
him. After a second consideration, he, how-
ever, resolved upon selling the jewel for five
pieces. The next day, just as Rab Safra was
at prayers, the merchants unexpectedly re-
turned: "Sir," said they to him, "we come
to you again to do business after all. Do you
wish to part with the jewel for the price we of-
fered you? " But Rab Safra made no reply.
" Well, well; be not angered; we will add an-
other two pieces." Rab Safra still remained
silent. " Well, then, be it as you say; we will
give you ten pieces, the price you asked." By
this time Rab Safra had ended his prayer, and
said: "Sirs, I was at prayers, and could not
hear you. As for the jewel, I have already
70 IKIltt ant) MtsOom
resolved upon selling it at the price you of-
fered me yesterday. If you then pay me five
pieces of gold, I shall be satisfied."
^i?t
" What induces theft? " asked a schoolmas-
ter of his scholars. One answered " Hunger; "
another "Extravagance;" another "Envy."
But one, wiser than the rest, replied " Receiv-
ers." "Well answered," said the schoolmaster.
For King Solomon says, * Whosoever is part-
ner with a thief hateth his own soul,' which
means, he who derives gain from a thief by
helping him to realize the profit of the theft
is thoroughly dishonest himself, and of the
two is the more culpable. This proverb is
illustrated in the Midrash as follows: A pow-
erful and wise prince once made a law that
the receiver of stolen property should be
hanged, and the thief go free. This caused
great discontent among certain people who
lived in luxury and entertained lavishly, and
likewise among others who had sufficient
sense to understand the true intent of the
law. The prince, anxious to teach the people
ot tbe Ualmu& 71
the wisdom of his edict, ordered all his
subjects to meet him on a large field, which
he had prepared for the occasion. Now, the
day before they met, he had the ground
pierced with a number of holes. The peo-
ple assembled, and the prince ordered various
pieces of meat to be strewn all over the
ground, and a few weasels to be let loose.
In a very short time the weasels disappeared
down the holes with the meat. On the mor-
row, the prince again assembled the people,
again distributed the dainty morsels of meat,
and again let loose the thieving weasels; but
he had taken the precaution to have every hole
and nook stopped up. So when the weasels
pounced upon the meat and ran with it toward
the holes, where, the day before, they had
eaten it, they found the holes closed against
them; unable to dispose of the meat, they
dropped it. * Behold,' said the king, * theft
prospers only when thieves can dispose of
their ill-gotten goods.' "
H^
7^ Mft an& MisDom
HONOR (NEIQHBOR»S)
Guard with jealous care thy neighbor's
honor.
Hold your neighbor's honor as sacred as
your own.
'^
Be as eager to secure thy fellow's honor as
thine own, and yield not easily to anger.
'«i
The right way for man to choose is to do
that which is honorable in his own eyes (i.e.,
approved by his conscience) and at the same
time honorable in the eyes of his fellow men.
HOSPITALITY
Hospitality is as important as divine wor-
ship.
01 voc Xlalmuo 73
Let thy house be open wide as a refuge,
and let the poor be cordially received within
thy walls.
HUMILITY
Rather be thou the tail among lions than
the head among foxes.
-^
He who humiliates himself will be lifted up;
he who raises himself up will be humiliated.
'i?*
Whosoever runs after greatness, greatnesi
runs away from him ; he who runs from great*
ness, greatness follows him.
IDLENESS
When the woman slumbers, the work-
basket falls to the ground.
74 Wit anD Mi^^om
IDOLATRY
" If your God hates idolatry, why does He
not destroy it?" Rufus, the Roman, asked
Rabbi Akiba. " Would you have Him destroy
this beautiful world for the sake of the foolish
people who worship the sun, the moon, or the
stars, that are but the servants of God? "
Akiba replied.
IMAGINATION, EVIL
The " Spirit of Evil " entices a man in this
world, and testifies against him in the next.
The " evil imagination " takes advantage
only of visible objects.
An evil eye, an " evil imagination," and
misanthropy banish a man from the world.
IMMORTALITY
A special mansion will be given in Heaven
to every pious man.
of tbe Ualmut) 75
This world is like a road-side inn, but the
world to come is like the real home.
The longest life is insufficient for the ful-
filment of half of man's desires.
Better one hour's happiness in the next
world than a whole lifetime of pleasure in
this.
One man may earn immortality by the work
of a few short years, while others earn it by
the work of a long life.
He who lays up no store of good deeds dur-
ing the working days of life can never enjoy
the eternal Sabbath.
This world is an antechamber to the next.
1^ msx auD Mtsbom
Prepare thyself in the antechamber that thou
mayest worthily enter the throne-room.
'O,
The just of all nations have a portion in the
future reward.
'ft
For the righteous there is no rest, neither
in this world nor in the next, for they go, say
the Scriptures, " from strength unto strength,
from task to task, until they shall see God in
Zion."
The grave is like a Melotian (silken) rai-
ment for the pious man, who comes fully pro-
vided with provisions; the pious man can look
upon the future life without fear, because he
comes to the other world well prepared.
" Man is born to die, but the dead shall live
again." " Better is the day of death than the
ot tbe UalmuD ^^
day of birth." These sayings are illustrated
as follows: Two vessels sail on the ocean at
one and the same time; the one is leaving, the
other entering the harbor. For the one which
arrived a number of friends had prepared a
great feast, and with clapping of hands and
great vociferations of joy, they celebrated her
arrival, while the one which was leaving re-
ceived sighs and tears. An intelligent man,
who was a spectator of what passed, said:
" Here quite the reverse appears to take
place, as otherwise ought to happen. They
rejoice over the one which cometh and feel
saddened over the departure of the other.
What a fallacy. Rejoice over the one which
has accomplished its voyage and is return-
ing from many dangers to safety, and be-
wail rather the vessel which is coming in,
for she will have to brave again the storms
of an inconstant sea." The same when
man is born, great rejoicing takes place,
while at his death much grief is expressed.
One ought to weep at his birth, because no
one is certain whether he will be able to
overcome the dangers and temptations of
life; whilst at his death one ought to feel
pleased if he only leaves a good name behind
78 Mit anO TKIll0&om
him. At his birth man is entered into the
book of death; when he dies he is entered into
the book of Hfe.
INGRATITUDE
Despise not small favors.
Into the well from which thou drinkest do
not cast a stone.
He who eats and drinks, but blesses not the
Lord, is even as he who stealeth.
Once a man journeyed from Palestine to
Babylon. While at his meal, he noticed a
fierce strife between two birds, which ended
in the apparent death of the one. When the
other, however, noticed that its companion
was dead, it hastened to search for a special
kind of herb, which it brought and laid on the
of tbe xralmu& 79
beak of the corpse, and soon thereafter the
dead bird revived. The traveller saw this with
astonishment and procured a sample of the
herb. On journeying- further, he met with a
dead lion, and concluded to make the experi-
ment upon him. He succeeded in reviving
the lion, but no sooner had the latter regained
his strength than he tore his benefactor to
pieces.
'^
When he was a puppy I fed him, and when
he became a dog he bit me.
INTENTION
Do as much or little as thou canst, only let
thy intention be always good.
ISRAEL
Every nation has its special guardian angel,
its horoscopes, its ruling planets and stars.
But there is no planet for Israel. Israel shall
look but to God. There is no mediator be-
8o XWlit an^ lKaf8^om
tween those who are called His children and
their Father which is in Heaven.
'^
A king married a woman and made her
magnificent promises. Soon after he was
obliged to leave her and undertake a pro-
tracted journey. He stayed away a long time,
and the neglected wife was repeatedly of-
fended by her neighbors, who said: "The
king has left thee; he will never return." The
poor woman wept and lamented, but always
regained comfort in the expectation of the
fulfilment of her husband's magnificent prom-
ises. After a long time the king at last re-
turned, and exclaimed: " My beloved wife,
I am really astonished at thy faithful perse-
verance during so many years." " My lord
and king," she rejoined, " if thy promises had
not sustained me, I had long ago succumbed
to the advice of my neighbors." This woman,
such is the beautiful application, represents
Israel, who, in spite of all temptations and en-
ticements made by any other nations, faith-
fully bears the long separation from God,
ot tbe Ualmut) 8i
hoping for the fulfilment of the glorious
promises contained in Holy Scriptures.
JEALOUSY
He that cherishes jealousy in his heart, his
bones rot.
-^
One seldom meets a man who likes his fel-
low artist.
JUDQINQ
Judge everybody favorably.
-^
Judge not thy neighbor until thou hast
been placed in his position.
Judge charitably every man and justify
him all you can.
Man sees the mote in his neighbor's eye,
but knows not of the beam in his own.
82 Mit anO 'Qmis&om
A certain man who was once hired to work
for a stipulated daily wage, and who worked
for three years without having drawn his earn-
ings, at length desired to go home and de-
manded his accumulations from his employer.
" I have no money just now," said the em-
ployer. " Give me then some of your prod-
uce," demanded the employee. " I regret very
much," said the master, " that I cannot com-
ply with thy request." He asked him for cat-
tle, for wine or vineyard, but the master de-
clared he was unable to give him anything.
With a heavy sigh the poor laborer took
his tools and without a murmur departed.
Scarcely had he gone when the employer or-
dered three asses laden with eatables, drink-
ables and wearing apparel, and personally
rode to the residence of the laborer, who at
once prepared a meal for his master, and they
ate and drank together. After a while the
employer drew forth a bag of money and
handing it to the astonished employee, told
him that the provisions-laden asses were his
also. Thereupon the following dialogue en-
sued:
ot tbe XTalmuD 83
Employer. " What was in thy mind when
I told thee I had no money? "
Employee. " I thought thou hadst un-
fortunately lost it."
Employer. " And when I told thee I had
no cattle? "
Employee. " That others claimed it for a
debt incurred prior to mine."
Employer. "What couldst thou have
thought when I told thee I had no field? "
Employee. " That it might have been
mortgaged."
Employer. " And when I told thee I had
no fruit? "
Employee. " That it might not have been
tithed yet."
Employer. " But what didst thou think
when I told thee I had no vineyard nor
wine? "
Employee. " It came to my mind that,
perchance, thou hadst sanctified both wine
and vineyard as gifts to the Temple."
Employer. "Ah, thou art a godly man.
Faithfully hast thou complied with the ethical
doctrine ' Judge everybody favorably.' Thou
84 Mit an& mfsDom
hast judged me favorably and God judge thee
favorably."
JUDGMENT
God alone can judge.
'^
In the hour when the Judge sits in judg-
ment over his fellow men, he shall feel, as it
were, a sword pointed at his own heart.
When the soul appears before the Judg-
ment-Seat it is asked:
" Hast thou been honest in all thy deal-
ings? "
" Hast thou set aside a portion of thy time
for the study of the Law? "
" Hast thou observed the first command-
ment? "
** Hast thou in trouble still hoped and be-
lieved in God? "
" Hast thou spoken the truth? "
ot tbe Ualmu& 85
JUSTICE
Whatever is hateful to thee, do not to thy
neighbor.
Thy neighbor's property must be as sacred
to thee as thine own.
From the very spoon that the carver
carved, he has to swallow hot mustard.
Wrong neither thy brother in faith nor him
who differs from thee in faith.
•The shepherd is lame and the goats are
nimble, but at the entrance of the fold they
will have to meet him and at the door of the
stable they will be counted.
LABOR
Love labor and hate to be a professional
minister.
86 TRUit mt> Mis&om
Great is the dignity of labor; it honors
man.
^Ci
He who helps himself will be helped by
God.
'C^
The laborer is allowed to shorten his pray-
ers.
*€>
He who teaches his son no trade is as if he
taught him to steal.
^€^
The laborer at his work needs not rise be-
fore the greatest doctor.
'Ck
He who does not teach his son a handicraft
trade neglects his parental duty.
ot tbe Xi;almu& 87
Beautiful is the intellectual occupation, if
combined with some practical work.
-^
It is well to add a trade to your studies;
you will then be free from sin.
A?^
Work is more pleasant in the sight of the
Lord than the merits of your fathers.
-4?^
He who lives by the work of his hands is
greater than he who indulges in idle piety.
'ft
He who derives his livelihood from the
labor of his hands is as great as he who fears
God.
^€1
Happy the child who sees its parents en-
gage in an honest trade; woe to the child who
88 Mit and TKIlisdom
must blush on account of their dishonest
trade.
Get your living by skinning carcasses in the
street, if you cannot otherwise, and do not
say, " I am a priest, I am a great man; this
work would not befit my dignity."
THE LAW
The beginning and end of the Law is kind-
"tiess.
The study of the Law, when not sustained
by secular work, must come to an end, and
involve one in sin.
He who studies the Law in his youth gets
its words absorbed in his blood, and they come
readily from his mouth.
He who studies the Law in his youth is lilce
ot tbc Ualmu& 89
a young man marrying a virgin, suited to him;
but he who begins the study of the Law in
his old age is like an old man marrying a vir-
gin who suits him, but who does not suit her.
LEVITY
Laughter and levity habituate a man to
lewdness.
Beware of too much laughter, for it dead-
ens the mind and produces oblivion.
LIFE
Life is a passing shadow, says the Scripture.
Is it the shadow of a tower or a tree? A
shadow that prevails for a while? No; it is
the shadow of a bird in his flight — away flies
the bird and there is neither bird nor shadow.
LOANS
Lend to the poor in the time of their need.
90 Mit an^ TRIlis^om
Never take the clothes of wife or children
in payment of a debt.
If you have taken of a man his plough or his
pillow for debt, return his plough in the morn-
ing and his pillow at night.
-^
The possessions of a widow, whether she be
rich or poor, should not be taken in pawn.
LONG LIFE.
" Wherewith prolongest thou life? " Rab-
bi Nechuma's disciples asked him once. And
the master answered: " I never sought my
honor at the expense of my associate's degra-
dation, and the thought of a wrong done to
me in daytime never went with me to bed at
night."
LOVE
Love is blind.
Love takes no advice.
of tbe xralmu& 91
He who loves thee scolds thee.
There is a compensation for everything ex-
cept our first love.
The love which shirks from reproving is no
love.
'^
Three things produce love: culture of mind,
modesty, and meekness.
Love inspired by unworthy motives dies
when those motives disappear.
When our conjugal love was strong, the
width of the threshold offered sufficient ac-
commodation for both of us; but now that it
has cooled down, a couch sixty yards wide is
too narrow.
9^ Mtt an^ MtsDom
MAN
Man, A rioral Being
The righteous control their desires, but the
desires of the wicked control them.
Man's Free Will
Everything is foreordained by Heaven, ex-
cept the fear of Heaven (i.e., the fear of God's
anger when one is about to sin).
Everything is ordained by God's provi-
dence, but freedom of choice is g^ven to man.
Whether a man be strong or weak, rich or
poor, wise or foolish, depends mostly on cir-
cumstances that surround him from the time
of his birth, but whether a man be good or
bad, righteous or wicked, depends on his own
free will.
aod'5 Will, As The Guide of Man's Duties
Regulate thy will in accordance with God's
will, and submit thy will to His will.
ot tbe Tlalmub 93
Be bold as a leopard, light as an eagle, swift
as a roe, and strong as a lion, to do the will
of thy Father who is in heaven.
Man's Accountability to Qod
Every word, whether good or bad, acci-
dental or intentional, is recorded in a book.
-e^
Consider three things, and thou wilt never
fall into sin: remember that there is above
thee an All-Seeing Eye, an All-Hearing Ear,
and a record of all thy actions.
-€^
Consider three things and thou wilt never
sin: remember whence thou comest, whither
thou goest, and before whom thou wilt have
to render an account for thy doings.
What meaneth " Thou shalt love the Lord
"hy God with all thy soul " ? It meaneth that
94 "COlit auD MisDom
thou must love Him, even if He demand thy
soul.
'^
With the pious God is strict, even to a hair's
breadth.
^4?^
Man is generally led the way which he is
inclined to go.
There is no death without individual sin,
no pain without individual transgression.
That same spirit that dictated in the Penta-
teuch: 'And parents shall not die for their
children, nor the children for their parents,*
has ordained that no one should be punished
for another's transgressions.
<€»
Say not that sin and crime come from God
or that He has caused thee to fall into sin,
ot tbc XI;almu^ 95
for He takes no pleasure in a sinful man. He
hates every wickedness and abomination. He
has created man from the beginning in purity
and has left him to his free will to follow the
path of righteousness or that of evil. Behold,
fire and water have been put before thee, and
thou mayest stretch out thy hand and choose,
even as life and death are given thee to select;
hail to him if he taketh life, but woe to him if
he chooseth death.
A king once engaged two watchmen to
take care of his orchard. One was blind and
the other lame. Still they answered the pur-
pose very well; for their presence was quite
sufficient to keep depredators at a distance.
One evening the lame watchman was sitting
in the orchard, when his eyes fell upon a
bunch of luscious grapes, the first and only
ripe ones in the whole place. " Are you very
thirsty? " said he to his blind companion,
who was walking up and down, feeling his way
with a stick. "Would you like a bunch of
fine juicy grapes?" "Yes," was the bhnd
man's reply. " But you know we cannot pick
96 Umit ant) Mi8&om
them. I am blind and cannot see. You are
lame and cannot walk." " True," said the
lame man. " Still we can get at them; take
me on your back; I can guide you, and you
can carry me to the grapes." And so they
stole the precious fruit and ate it.
Now, the next day the king went into the
orchard to gather this very cluster of grapes;
for he had already observed it as being just
fit for the table. It had vanished, and he at
once taxed the watchman with the theft.
" How can my lord, the king, accuse me
of such a thing? " exclaimed the lame man.
" Here I must sit all the days of my life, with-
out moving a single inch; for am I not
lame? "
" And how can my lord, the king, accuse me
of such a thing, when I am bhnd? " asked the
other. " How can the heart long after, or the
hands reach, that which th^ eyes cannot be-
hold? "
The king answered not a word. But he
ordered his servants to place the lame man on
the back of the blind man, and he condemned
them to punishment just as if they had been
one man. So it is with the soul and body of
of tbe xralmuD 97
man. The soul cannot sin without the body,
nor the body without the soul; the sin of both
is the sin of each, and it will not avail in the
great day of judgment to shirk the responsibil-
ity; but even as the lame and the blind watch-
men, body and soul will be judged as one.
Man's Duty
Six hundred injunctions, says the Talmud,
was Moses instructed to give the people.
David reduced them all to eleven in the fif-
teenth Psalm: Lord, who shall abide in Thy
tabernacle, who shall dwell on Thy holy hill?
He that walketh uprightly, and worketh right-
eousness, and speaketh the truth in his heart.
He that backbiteth not with his tongue, nor
doeth evil to his neighbor, nor taketh up a
reproach against his neighbor. In whose eyes
a vile person is contemned; but he honoreth
them that fear the Lord. He that sweareth
to his own hurt, and changeth not. He that
putteth not out his money to usury, nor taketh
reward against the innocent. He that doeth
these things shall never be moved.
98 XWlit an& TKais^om
The Prophet Isaiah reduced them to six
(xxxiii. 15): He that walketh righteously,
and speaketh uprightly; he that despiseth the
gain of oppressions, that shaketh his hands
from holding of bribes, that stoppeth his ears
from hearing of blood, and shutteth his eyes
from seeing evil.
The Prophet Micah reduced them to three
(vi. 8): What does the Lord require of thee
but to do justly, and to love mercy, and to
walk humbly with thy God?
Isaiah once more reduced them to two (Ivi.
i): Keep ye judgment and do justice.
Amos (v. 4) reduced them all to one: Seek
ye me and ye shall live.
But lest it might be supposed from this that
God could be found in the fulfilment of his
Torah only, Habakkuk said (ii. 4): The just
shall live by his faith.
MEANS
The end does not justify the means.
THE MEDDLER
The meddler has his spoon in every pot.
ot tbe Ualmud 99
MERCY
To deserve mercy, practise mercy.
The mercy we to others show, Heaven will
show to us.
^«
He who judges without mercy will himself
be judged.
He who has compassion on his fellow man
is accounted of the true seed of Abraham.
'Ot
Underneath the wings of the Seraphim are
stretched the arms of divine mercy, ever ready
to receive sinners.
THE niSER
A miser is as wicked as an idolater.
■CENTRE RAT.'SOQNNE
4701. AVE. DORNAL
MONTREAL 26. CANADA
loo Mit ant) MidDom
The mice lie on his money bags.
The birds in the air even despise the miser.
'^
Man is like that vegetation which sprouts
from the ground as a tender plant, and grad-
ually grows until at last it withers away and
perisheth. This, O man, should teach thee to
live pleasurably, enjoying the wealth that is
thine while thou livest; for, consider, how
long may that be? Life is brief, and death is
sure. What matters it to thee if thy heirs will
inherit a little more or a little less! Thou, O
man, knowest not even how they will prize it,
whether they will make good use of it or
squander it.
MODERATION
Be moderate in all things.
The horse fed too freely with oats oft be-
comes unruly.
ot tbc XTalmu^ loi
Eat and drink to live; live not to eat and
drink, for thus do the beasts.
'ft
The sensible man drinks only when he is
thirsty.
MODESTY
A good man is modest.
They who are modest will not easily sin.
-^
Who are the pious? The modest. Who
are the modest? Those who are bashful,
knowing that God sees them.
MONEY
Money makes even bastards legitimate.
102 Mit anD •Mis^om
He is rich who enjoys what he possesseth.
He who lends money on usury consumes
his own as well as the stranger's.
Wealth may be like waters gathered in a
house, which, finding no outlet, drown the
owner.
The fortune of this world is like a wheel
with two buckets, the full becomes empty and
the empty full.
He who loves money cannot be righteous,
and he who hastens after possessions is led
away from the right path. Happy the rich
whose hands are clean and who do not cling
to possessions. If there be such a man, wc
ot tbe *Q:almu& 103
will praise him as happy, for he has done much
for his people. If thus tested and found un-
blemished, we will exalt him. If, having had
the opportunity to deceive, he did it not, hav-
ing had the means to act unjustly, he acted
fairly.
OATHS
Which is a vain oath? If one affirms im-
possibilities; as, for instance, that a camel
was flying in the air.
OBSCENITY
Let a man never allow an obscene word to
pass out of his mouth.
OBEDIENCB
Hasten to the performance of the slightest
commandment, and flee from sin; for the
performance of one virtuous act leads to an-
other, and the commission of one sin leads to
another; so is the reward of one virtuous act
104 '^tt anD Mi^^om
the performance of another, and the retribu-
tion of one sin the commission of another.
'^
It happened that a Judge of a city sent
his servant to the market to purchase fish.
When he reached the place of sale he found
that all the fish but one had been sold, and
this one a Jewish tailor was about purchasing.
Said the Judge's servant: " I will give one
gold piece for it; " said the tailor: " I will
give two." Whereupon the other expressed
his willingness to pay three gold pieces for it,
but the tailor claimed the fish, and said he
would not lose it though he were obliged
to pay ten gold pieces for it. The Judge's
servant then returned home, and in anger re-
lated the circumstance to his master. The
Judge sent for the tailor, and when the lat-
ter appeared before him he asked: " What is
thy occupation? " " A tailor, sir," replied
the man. " Then how canst thou afford to
pay so g^eat a price for a fish, and how dare
you degrade my dignity by offering for it a
greater sum than that offered by my servant? "
ot tbe xralmu5 105
" I fast to-morrow," replied the tailor,
" and I wished the fish to eat to-day, that I
might have strength to do so. I would not
have lost it even for ten pieces of gold."
" What is to-morrow more than any other
day? " asked the Judge.
" Why art thou more than any other man? "
returned the other.
" Because the king has appointed me to this
office."
"Well," replied the tailor, "the King of
kings has appointed this day (the Day of
Atonement) to be hoHer than all other days;
on this day we hope that God will pardon our
transgressions."
" If this be the case thou wert right," an-
swered the Judge, and the Israelite departed
in peace.
Thus if a person's intention is to obey God,
nothing can hinder its accompHshment. On
this day God commanded his children to fast,
but they must strengthen their bodies to obey
him by eating on the day before. It is a per-
son's duty to sanctify himself, bodily and spir-
itually, for the approach of this great day. He
should be ready to enter any moment into the
io6 Mlt anO MisDom
Fearful Presence with repentance and good
deeds as his companions.
OPPORTUNITY
If the thief has no opportunity, he thinks
himself honorable.
ORPHANS
Money belonging to orphans should only
be invested where the chance of gain is greater
than the chance of loss.
PASSION
Who is strong? He who subdues his pas-
sion.
The greater the man, the stronger his pas-
sion.
Man's passions at first are like a cobweb's
thread, at last become like thickest cord.
ot tbe UalmuD 107
Were it not for the existence of passions,
no one would build a house, marry a wife,
beget children, or do any work.
-<?>
The wicked is in the power of his passion;
the righteous keeps passion in his power.
'^^i
What should man do in order to live?
Deaden his passions. What should man do
in order to die? Give himself entirely to life.
-c^
First, our passions are like travellers, mak-
ing a brief stay, then like guests visiting us
day by day, until at last they become our
masters, holding us beneath their sway.
PATRIOTISM
Do not isolate thyself from the community
and its interests.
io8 Mit anb XKIisdom
Were it not for patriotism, sterile lands
would be deserted.
-Oi
It is sinful to deceive the government re-
garding taxes and duties.
Do not aspire for public offices; but where
there are no men, try thou to be a man.
He who revolts against the government
commits as great a sin as if he revolted against
God.
Those who work for the community shall
work without selfishness, but with the pure
intention to promote its welfare.
Pray for the welfare of the government,
since if it were not for the awe which it in-
spires, men would swallow each other alive.
ot tbe XIalmu^ 109
PEACEFULNESS
The Bible was given to establish peace.
Be the first to hold out the hand of peace.
Where there is no peace, nothing flourishes.
Be a disciple of Aaron, loving peace, and
pursuing peace.
What is sweeter than sweetness? Peace
after enmity.
^«
Sow peace at home, scatter its fruits abroad.
no
Mit ant) 1RIli8t)om
Peace is the wisp of straw which binds the
sheaf of blessings.
-€^
He who maketh peace among strivers will
inherit eternal life.
«i?»
Discord is like a leak in a cistern. Drop
by drop all the water escapes.
.<?»
When two men quarrel, he who is first si-
lent is the better man.
-^
Great is peace, for it is to the world what
yeast is to the dough.
-«i
Man, be ever soft and pliable like a reed,
and not hard and unbending like a cedar.
.^
When do justice and good will meet?
of tbe ZTalmuO in
When the contending parties are made to
agree peaceably.
Peace is the vessel in which all God's bless-
ings are preserved to us and preserved by us.
Strife is like a jet of water pouring through
a crevice; the wider the crevice, the stronger
the flow.
Those who, when offended, do not give of-
fence, when hearing slighting remarks, do not
retaliate, they are the friends of God, they
shall shine forth like the sun in its glory.
•^^i
Have a soft reply to turn away anger, and
let thy peace be abundant with thy brother,
with thy friend, and with everybody, even
with the Gentile in the street, that thou shalt
be beloved above and esteemed below.
112 XIQltt anO Wisdom
PERDITION
Envy, lust, ambition, bring a man to perdi-
tion.
PERJURY
The sin of perjury is great.
God may delay all other punishments, but
the sin of perjury is avenged straightway.
-«»
Do not accustom yourself to use oaths, or
you will be led into perjury.
PERSECUTION
Be of them that are persecuted, not of them
that persecute.
««»
Whosoever does not persecute them that
persecute him, whosoever takes an offence in
ot tbe XTalmuO 113
silence, he who does good because of love, he
who is cheerful under his sufferings — they are
the friends of God, and of them the Scrip-
ture says: "They shall shine forth as does
the sun at noonday."
'4?i
There is not a single bird more persecuted
than the dove; yet God has chosen her to be
offered up on the altar. The bull is hunted by
the lion, the sheep by the wolf, the goat by the
tiger. And God said: " Bring me a sacrifice,
not from them that persecute, but from them
that are persecuted."
PERSEVERANCE
If thou hast commenced a good action,
leave it not incomplete.
PHYSICIANS
Wait not to honor the physician till thou
fallest sick.
114 IRHit anC) misOom
Medicine is a science whose practise is au-
thorized by God Himself.
We ought not to Hve in a town where no
physician resides.
The strict observance of Sabbath and the
Day of Atonement is set aside, when the phy-
sician declares such desecration necessary,
even against the will of the patient.
God causes the remedial herbs to grow up
from the ground; they become a healing
cause in the hands of the physicians, and from
them the druggist prepares the remedies.
POPULAR PREJUDICE
The serpent's tail had a long time followed
the directions of the head with the best re-
sults. One day the tail began, " Thou appear-
est always foremost, but I must remain in the
of tbe Xi;almu& 115
background. Why should I not also some-
times lead? " " Well," repHed the head,
" thou shalt have thy will for once." The
tail, rejoiced, accordingly took the lead. Its
first exploit was to drag the body into a miry
ditch. Hardly escaped from that unpleasant
situation, it crept into a fiery furnace; and
when relieved from there, it got entangled
among briers and thorns. What caused all
these misfortunes? Because the head sub-
mitted to be guided by the tail. When the
lower classes are guided by the higher, all
goes well, but if the higher orders suffer
themselves to be swayed by popular preju-
dices, they all suffer together.
POSITION
No position can dignify the man. It is the
man who dignifies the position.
POVERTY
The Eternal is the advocate of the poor.
1 16 Mft an^ TICli0t)om
Healthy poverty is opulence, compared
with ailing wealth.
"Oi
Be mindful of the children of the poor, for
learning comes from them.
PRAYER
Cleanse your heart before praying.
Always pray with humility and with a clear
conscience.
'^
Prayer without devotion is like a body with-
out life.
'^
Better little prayer with devotion than
much without devotion.
ot tbe Xi;almu& 117
Blessed are the women who send their chil-
dren to the house of prayer.
^€J>
Even when the gates of heaven are shut to
prayer, they are open to those of tears.
The value of the words uttered with the
Hps is determined by the devotion of the heart.
^«
To pray loudly is not a necessity of devo-
tion ; when we pray we must direct our hearts
towards heaven.
'i^
Look not on thy prayers as on a task; let
the supplication be sincere.
-^
Prayer is Israel's only weapon, a weapon
inherited from its fathers, a weapon tried in a
thousand battles.
ii8 Mit and Mtsdom
A pious man was engaged in prayer while
travelling on the highroad. One of the
nobles of the land, who knew him, was pass-
ing by and saluted him, but the pious man did
not mind the salutation and continued his
prayer. The nobleman became vexed, and
with great effort he waited until the man had
finished his prayers; whereupon he, in an ex-
cited manner, said to him: " Thou art a stu-
pid fellow, for thou hast sinned against thine
own law, which commands man to take care
of his own life. But thou hast just risked thy
life unnecessarily. Why didst thou not re-
spond to my salutation? If I had split thy
head open with my sword, who could have
called me to account? "
" Sir, I pray, suppress your wrath; I hope
to quiet thee, if thou wilt allow me only a few
words in reply. Think, for instance, that while
standing in conversation with thy king, a
friend, passing by, saluted thee. Shouldst
thou like to be interrupted in thy conversa-
tion with the king in order to answer that
salutation?"
" Woe unto me if I were to do so."
" Now, I pray, dear sir, consider only the
or tbe xralmu& 119
respect thou thus payest to a mortal King,
who is here to-day and to-morrow is in the
gfrave; whilst myself, who stood facing the
King of Kings, the immortal King, what
should I have done? "
The nobleman assuaged his wrath, and the
pious man continued his journey in peace.
-i?>
We read (Ex. xvii. 11) that while in the con-
test with Amalek, Moses lifted up his arms,
Israel prevailed. Did Moses' hands make war
or break war? But this is to tell you that as
long as Israel is looking upward and hum-
bling his heart before his Father which is in
heaven, he prevails; if not, he falls. In the
same way you find (Num. xxi. 9), " And
Moses made a serpent of brass, and put it
upon a pole; and it came to pass, that if a
serpent had bitten any man, when he beheld
the serpent of brass, he lived." Dost think
that a serpent killeth or giveth life? But as
long as Israel is looking upward to his Father
which is in heaven he will live; if not, he will
die.
I20 Mit and Wtsdom
PRIDE
Pride is like idolatry.
-^
A penny in an empty box rattles loudly.
'^
The prayers of the proud are never heard.
Pride leads to the destruction of man.
Pride is a sign of the worst poverty — ^ig-
norance.
Even to his own household the overbear-
ing is distasteful.
The proud man is troubled at the slightest
wind.
of tbe Xi:almu& 121
The proud are pettish and the pettish are
foolish.
'4?i
He who hardens his heart with pride soft-
ens his brain with the same.
-«
The Messiah will not come until haughti-
ness shall have ceased among men.
-^
It requires but the slightest breeze of ill-
luck to cast down the proud, and quite right,
too; for the immense ocean, which consists
of countless drops of water, is nevertheless
disturbed by the slightest breeze; and will
there be anything more necessary to hum-
ble men, in whose veins only one drop of
blood is flowing?
PROMISES
Good men promise little and perform much.
122 Mlt ant) Mts^om
Wicked men promise much and perform
nothing.
PUBLIC OPINION
Despise not public opinion.
-^
The voice of the people is as the voice of
God.
Not what you say about yourself, but what
others say.
-^
He who fears the opinion of the world more
than his own conscience has but little self-
respect.
Whosoever is loved by mankind is also
loved by the Supreme, but whosoever is not
loved by mankind is not loved by the Su-
preme.
ot tbe Ualmub 123
If one person tell thee that thou hast asses'
ears, do not mind it; but if two persons make
this assertion, at once place a pack-saddle
upon thy back.
PURPOSE
Every union for a divine purpose is destined
to last.
QUARRELLING
Quarrelling is the weapon of the weak.
RELIGION
Religion maketh the man.
Religion is the light of the world.
'^
Without religion there can be no true mor-
ality.
124
Win anO "QCHsDom
God's commandments are intended to en-
hance the value and enjoyment of Hfe, but not
to mar it and make it gloomy.
'^
He who devotes himself to the mere study
of religion without engaging in works of love
and mercy is like one who has no God.
REPENTANCE
When a man has turned away from sin, re-
proach him no more.
Happy the man who repents in the strength
of his manhood.
One contrition in man's heart is better than
many flagellations.
The aim and end of all wisdom are repent-
ance and good works.
ot tbc "ITalmut) 125
As the ocean never freezes, so the gates of
repentance never close.
-^
So great is the virtue of repentance that it
prolongs a man's years.
The tears of true penitence are not shed in
vain.
He who repeatedly sins, looking forward
to penitence to cover his sins, his penitence
will avail him nothing.
-^
Even the most righteous shall not attain to
so high a place in heaven as the truly repent-
ant.
One hour employed in this world in the ex-
ercise of repentance and good deeds is prefer-
126 TDOltt anD Mis^om
able to a whole life in the world to come;
and one hour's refreshment of spirit in the
future world is preferable to the entire life in
this.
*^
The Day of Atonement is given for the ex-
piation of sins committed against God; but
the Day of Atonement will not expiate sins
committed against a fellow man, unless the
offender has asked pardon of the offended.
'4?i
In three ways may we repent: by publicly
confessing our sins, by manifesting sorrow
for sins committed, and by good deeds, which
are as sacrifices before the Lord.
-^
Repent one day before thy death. There
was a king who bade all his servants to a great
repast, but did not indicate the hour; some
went home and put on their best garments and
stood at the door of the palace, others said.
I
ot tbc Ualmub 127
" There is ample time, the king will let us
know beforehand." But the king summoned
them of a sudden, and those that came in the
best garments were well received, but the
foolish ones who came in their slovenliness
were turned away in disgrace. Repent to-day
lest to-morrow ye might be summoned.
-ft
And it came to pass that a great ship, while
sailing upon the ocean, was driven from its
course by a high wind and finally was be-
calmed close to a pleasant-appearing island,
where they dropped anchor. There grew
upon this island beautiful flowers and luscious
fruits in great profusion, and tall trees lent
a cooling shade to the place, that ap-
peared to the ship's passengers most desira-
ble and inviting. They divided themselves
into five parties; the first party determined
not to leave the ship, for said they, " A fair
wind may arise, the anchor may be raised, and
the ship sail on, leaving us behind: we will
not risk the chance of missing our destination
128 mtt ant) TKaisDom
for the temporary pleasure which this island
offers." The second party went on shore for
a short time, enjoyed the perfume of the flow-
ers, tasted the fruits, and returned to the ship
happy and refreshed, finding their places as
they had left them; losing nothing, but rather
gaining in health and spirits by the recreation
of their visit on shore. The third party also
visited the island, but they tarried on the way.
Meanwhile a fair wind arose, seeing which
they hurried to the ship and arrived just as
the sailors were lifting the anchor. Many of
them lost their places, and were not as com-
fortable during the balance of their voyage
as at the outset. They were wiser, however,
than the fourth party, which stayed so long on
the island, and tasted so deeply of its pleasures
that they minded neither the wind nor the
ship's bell that called them. Said they:
"The sails are still to be set; we may enjoy
ourselves a few minutes more." Again the
bell sounded, and still they lingered, thinking,
" The captain will not sail without us." So
they remained until they saw the ship moving;
then in wild haste they swam after it and
scrambled up the sides, but the bruises and
ot tbe Ti:almu& 129
injuries which they encountered in so doing
were not healed during the remainder of the
voyage. But, alas for the fifth party. They
ate and drank so deeply that they did not
even hear the bell, and when the ship started
they were left behind. Then the wild beasts
hid in the thickets made them a prey, and
they who escaped this evil perished from the
poison of surfeit.
The " ship " is our good deeds, which bear
us to our destination, heaven. The " island "
typifies the pleasures of the world, which the
first set of passengers refused to taste or look
upon, but which when enjoyed temperately as
by the second party, make our lives pleasant,
without causing us to neglect our duties.
These pleasures must not be allowed, how-
ever, to gain too strong a hold upon our
senses. True, we may return, as the third
party, while there is yet time and with but lit-
tle bad effect, or even as the fourth party at the
eleventh hour, be saved, but with many bruises
and injuries which cannot be entirely healed;
but we are in danger of becoming as the last
party, spending a lifetime in the pursuit of
vanity, forgetting the future, and perishing
I30 TKIlit an& MlsDom
even of the poison concealed in the sweets
which attract us.
REPROOF
He who cannot bear one word of reproof
will have to hear many.
RESIGNATION
Blessed is he who meekly bears his trials,
of which everyone has his share.
A>i
When misfortune befalls you examine your
conduct and knowledge that God's chas-
tisement is just.
During Rabbi Meir*s absence from home
two of his sons died. Their mother, hid-
ing her grief, awaited the father's return,
and then said to him: " My husband, some
time since two jewels of inestimable value
ot tbe Ualmu^ 131
were placed with me for safe keeping. He
who left them with me called for them to-day,
and I delivered them into his hands." " That
is right," said the Rabbi, approvingly. " We
must always return cheerfully and faithfully
all that is left in our care." Shortly after this
the Rabbi asked for his sons, and the mother,
taking him by the hand, led him gently to the
chamber of death. Meir gazed upon his sons,
and realizing the truth, wept bitterly. " Weep
not, beloved husband," said his noble wife;
" didst thou not say to me we must return
cheerfully, when 'tis called for, all that has been
placed in our care? God gave us these jewels,
he left them with us for a time, and we gloried
in their possession; but now that he calls for
his own, we should not repine."
-^
Rabbi Judah said: " If a person weeps and
mourns excessively for a lost relative, hia
grief becomes a murmur against the will o{
God, and he may soon be obliged to weep for
another death. We should justify the decree
of God, and exclaim with Job, 'The Lord
132 'CClit anb 1IClis&om
gave and tiie Lord hath taken; blessed be the
name of the Lord.' "
REVENQE
Misery and remorse are the children of re-
venge.
He who gratifies revenge destroys his own
house.
«^
Rabbi Meir was vociferous against evil
doers and often prayed God, saying, " De-
stroy the sinners." Beruriah, his pious wife,
gently admonished him, saying, " Rather pray
that God destroy sin and the sinners will be
no more."
REWARDS
In proportion to thy efforts will be thy rec-
ompense.
of tbc UalmuD 133
The reward of good works is like dates;
sweet and ripening late.
The measure man metes to man the same
will be meted to him.
Be not like servants who wait on their mas-
ter expecting to receive reward, but be you
like those who serve their master without ex-
pecting reward.
THE RIGHTEOUS
The righteous are even greater in death
than in life.
When the righteous die, they live; for their
example lives.
The loss of a pious man is a loss to his whole
generation.
134 'QQltt an^ 'UQliB^om
The righteous promise Httle and do much.
The righteous are heard when they perse-
vere in prayer.
'^
The righteous need no monuments. Their
deeds are their monuments.
Alexander one day wandered to the gates
of paradise and knocked. The guardian angel
asked: "Who is there?" "I, Alexander."
" Who is Alexander? " " Alexander, the con-
queror of the world." " We know him not.
He cannot enter here. This is the Lord's
gate; only the righteous enter here."
'A
The death of the righteous is a calamity
equal in magnitude to the burning of the
Temple.
ot tbe XlalmuO 13S
ROBBERY
Buy nothing from a thief.
The thief's end is the gallows.
-^
It is wrong to receive a present from a thief.
The receiver is as bad as the thief.
There is no difference between robbing a
Jew or robbing a Gentile; if any, to rob a
Gentile is a greater sin than to rob a Jew.
If one finds a marked article he should ad-
vertise it publicly, so that the owner may
recover it.
136
TKHit anb 'miBt>om
SABBATH
The Sabbath is given to man, not man to
the Sabbath.
SECRETS
Do not reveal thy secret to the apes.
Thy secret is thy slave. If thou let it loose,
thou becomest its slave.
'^
Though thousands do thy friendship seek,
To one alone thy secret speak.
-^
Keep shut the doors of thy mouth
Even from the wife of thy bosom.
That which man conceals in his innermost
chamber is plain and manifest to God.
ot tbe Ualmu^ 137
SELF-RESPECT
He who is ashamed will not easily commit
sin.
'C^
There is a great difference between him
who is ashamed before his own self and him
who is only ashamed before others.
'Oi
There is hope for a man who is capable of
being ashamed.
^«^
He who is bashful before others but is not
before himself is wanting in self-respect.
SELF-SUPPORT
A person dependent on the table of another
has the world darkened.
138 Mlt anb TICli8&om
A man should be opposed to taking alms
as well as to being a burden on the com-
munity.
'^
It is better to be a menial than to live upon
the charity of others.
-^
All I weighed on scales, but found nothing
lighter than bran; lighter than bran, how-
ever, is a son-in-law living in his father-in-
faw's house: lighter still, a guest introduced
by another guest.
'^
Whoever has no possessions may be com-
pared to an infant that has lost its mother.
It may be nourished by many women, but it
does not thrive, because a mother's love no
one is able to supply. The man who is sup-
ported by others, were it even by his own
father or mother, or his children, never feels
ot tbe XlalmuC) 139
that contentment which his own exertions
would give him.
SICK
It is a bounden duty to visit the sick.
-<^
If your neighbor is sick, pray for him.
SILENCE
Silence is consent.
-^
If silence is becoming to a wise man, how
much more so to a fool?
^€i
Do not deem they speech secure, for the
wall has ears.
I40 TKait anO XRHiaDom
If a word spoken in time is worth one piece
of money, silence in its time is certainly worth
two.
5IN
Sin begets sin.
Curse the sin, not the sinner.
•^
Commit a sin twice, and you will think it
perfectly allowable.
The wiser the man, the more careful should
he be of his conduct.
To resist sin is as meritorious as to be
actively engaged in a good work.
of tbe Ualmu& , 141
A man commits sin in secret; but the Holy
One proclaims it openly.
SINCERITY
Be always sincere in your yea and your nay.
SLANDER
To slander is to murder.
Teach thy tongue to say, " I do not know."
Better no ear at all than one that listeneth
to evil.
'^
Guard thy mouth from uttering an un-
seemly word.
Rather be thrown into a fiery furnace than
bring anyone to public shame.
143 TKIlit an^ XSIli0&om
Four shall not enter Paradise; the scoffer,
the liar, the hypocrite, and the slanderer.
-CI
A man's merits should be fully stated in his
absence, but only partially in his presence.
A slanderer injures three persons: himself,
him that receives the slander and the slan-
dered person.
-«
Listen, sir, to my words, and give ear to
my utterances. Keep from strifes with thy
neighbor, and if thou seest that thy friend
does anything wrong, guard thy tongue from
gossip.
*^
R. Gamaliel ordered his servant Tobi to
bring something good from the market, and
he brought a tongue. At another time he
told him to bring something bad, and he also
ot tbe Ualmud 143
returned with a tongue. " Why did you on
both occasions fetch a tongue? " the Rabbi
asked. " It is the source of good and evil,"
Tobi repHed, " if it is good there is nothing
better, if it is bad there is nothing worse."
-c^
A king, who was dangerously sick, was rec-
ommended to drink the milk of a lioness.
The king offered a high price for it, and a
man tendered his services to procure it. After
many dangerous exploits the man succeeded
in procuring it, and hastened to bring the
milk to the court. While on his journey he
stopped at a tavern; the different members of
his body engaged in a lively dispute. The
feet commenced to assert, " If we had not
carried the other members, you had never suc-
ceeded in procuring the milk!" "What an
arrogance ! " the hands exclaimed. " If we
had not milked the lioness, your running
would have been of little benefit." The eyes
said, " Had we not shown you the way, and
the lioness, what had you been without us? "
The heart said, " It was my direction that se-
144
Mtt ant) Mis&om
cured the success! " At last the tongue par-
ticipated in the dispute: " What would all
your actions amount to without me? " The
other members merely laughed derisively at
the claims of the tongue, which, angry at such
treatment, said, " You shall find it out to
your sorrow." When the man arrived at the
court and offered the milk, the tongue called
out, " That is milk from a Kalba (bitch)."
The king became very wroth and ordered the
man to be hung. Now all the members trem-
bled, while the tongue laughed. " Did I not
tell you that you are given into my power?
But I will save you again. Bring me back
before the king! " the tongue cried, and when
again in the presence of the king it said,
" You misunderstood the meaning of my
words. I brought milk of a Lebia (lioness),
only in my haste I used the Arabic term for
lioness, Kalba." The milk being examined
and found to be as the man said, he was richly
rewarded. The tongue then proudly ex-
claimed, " Life and death are given into my
power! "
ot tbe Ualmu^ i45
SLAVES
Slaves should never be addressed as such,
for the name itself is contemptible.
SOLDIERS
The soldiers fight and the kings are called
heroes.
THE SOUL
The soul of one good man is worth as much
as all the earth.
Hillel, the gentle, the beloved sage,
Expounded day by day the sacred page
To his disciples in the house of learning;
And day by day, when home at eve returning,
They lingered, clust'ring round him, loath to
part
From him whose gentle rule won every heart.
But evermore, when they were wont to plead
For longer converse, forth he went with
speed,
Saying each day: " I go — the hour is late —
To tend the guest who doth my coming wait,"
146 XIDlit an& MiB&om
Until at last they said: " The Rabbi jests
When telling us thus of his daily guests
That wait for him." The Rabbi paused
awhile.
Then made answer: "Think you I beguile
You with an idle tale? Not so forsooth!
I have a guest, whom I must tend in truth.
Is not the soul of man indeed a guest,
Who in this body deigns awhile to rest,
And dwells with me all peacefully to-day;
To-morrow — may it not have fled away? **
-^
" Let thy garments be always white." —
Eccl. ix. 8.
A king once distributed state robes among
his servants. The wiser among them took
great care of these gifts; not a single spot
sullied their purity, not a single stain dimmed
their brilliancy. But the foolish servants did
all their work arrayed in these robes, for-
getting the grandeur of the gift, and the dig-
nity of the donor.
Suddenly the king ordered the robes to be
returned unto him. The wise servants came
ot tbe XTalmu^ 147
and restored the dresses spotless and unde-
filed, but the foolish ones brought theirs be-
daubed and spoilt.
■ The king was rejoiced at the thoughtful
conduct of the wise servants, but was incensed
at the carelessness of the others.
" Throw them into prison," he exclaimed;
" let them there cleanse their garments. But
the good and discreet shall remain about me,
and glory in their splendor, for they are wor-
thy thereof."
Such is the way of God: he giveth to all
alike a precious gift, a pure and spotless soul.
The pious who make good use of this divine
gift are permitted to enjoy eternal bliss, but
the wicked are debarred from this happiness,
till their souls are purified from the taints of
sin.
SPEECH
Speech is the messenger of the heart.
SWEARING
Swear not, even to the truth, unless the
court compels you to do so.
148 Mtt an& 1RIlis&om
The world trembled with dread when God
exclaimed: " Take not my name in vain."
SYMPATHY
Man's thoughts and ways shall always be in
contact and sympathy with his fellow men.
-c^
To what is a man likened, who consoles with
his neighbor twelve months after his bereave-
ment by death? He is hke a surgeon, asking
a man who had once broken his leg to let him
break it again and heal it, that he may show
him what excellent mendicaments he has.
TEMPER
One who restrains his temper, all his sins
meet forgiveness.
TEMPERAMENT
There are four kinds of temperament: To
be easily provoked, and to be easily pacified,
ot tbe ZTalmuD 149
is to neutralize a bad quality with a good one;
to be provoked with difficulty, and to be paci-
fied with difficulty, is to neutralize a good
quality by a bad one; to be provoked with dif-
ficulty, and to be easily pacified, is the tem-
perament of a holy man; to be easily pro-
voked and pacified with difficulty is the tem-
perament of a wicked man.
TEMPTATION
Happy the man who resists his temptations.
-^
The study of God's Word is the only anti-
dote against temptation.
THOUGHTS
Sinful thoughts are even more dangerous
than sin itself.
TOLERANCE
Support the aged without reference to reli-
ISO TOltt ant) TRUfsDom
gion; respect the learned without reference
to age.
-«»
The virtuous of all nations participate in
eternal bliss.
The Lord who proclaimed the Law of Sinai
is the God of all nations.
^et
" Before me," said the Lord, " there is no
difference between Jew and Gentile; he that
accomplishes good, will I reward accord-
ingly."
'^
When Abraham left Ur in Chaldea, he set-
tled near Bethel, for the pasturage was good,
the country well watered, with a very scanty
population, at which he rejoiced, as his flocks
could graze unmolested. But Sarah lamented
ot tbe Ualmud 151
their late pleasant home, on the plain, Moreb,
and their friendly neighbors. Being tired of
their solitude, she begged her husband to in-
vite any wayfarers to their tent to partake of
their hospitality. One day Abraham noticed
an old man riding as one in haste, and, inquir-
ing of him the cause, discovered the man to
be in search of a scattered herd of cattle, so
he invited him to his tent to refresh himself,
promising that some of his young men would
assist in the search. The old man assented.
Abraham had a bath prepared and a goodly
feast, prior to the eating of which Abraham
invoked a blessing from God, in which the old
man refused to join. On being asked the rea-
son for his impiety he acknowledged being a
fire worshipper. Abraham, full of indignation
at his refusal to join in prayer, drove the
travel-worn old man out of his tent. As he
departed sorrowfully an angel of the Lord ap-
peared to Abraham and asked him what he
did, saying: " See you not that the Lord has
had patience with this ignorant man these
seventy years— -can you not dwell with him
for an hour? "
So Abraham recalled the old man, urged
152 TKmt an& Mfst)om
him to partake, made ready his young men,
who soon returned with the missing cattle,
and who assisted the traveller to drive them
home; on which the old man, in leaving,
blessed Abraham and Sarah, and said their
kindly actions made a believer of him, and
that a living fire was burning in his heart to
be of service to his fellow man.
TRIAL
The future gains from present pains.
'^
Blessed be he who bears his trials. Every-
one has his share.
He who cheerfully submits to sufferings
brings salvation to the world.
TRUTH
Truth is the seal of God.
of tbe XTalmut) i53
Promise little and do much.
Truth is its own witness.
Truth tells its own tale.
«^
The liar is worse than the thief.
'A
Always acknowledge the truth.
Truth will stand, but falsehood must fall.
Truth is the seal to God's works.
154 Mit ant) MisDom
Truth is heavy, therefore few carry it.
A>i
Truth lasts forever, but falsehood must
vanish.
Deception in words is a greater sin than
deception in money matters.
To be faithless to a given promise is as sin-
ful as idolatry.
This is the punishment of the liar, that
when he tells the truth nobody believes him.
'^
It is sinful to deceive any man, be he even a
heathen.
To break a verbal engagement, though
legally not binding, is a moral wrong.
ot tbe Ualmu^ 155
UPSTARTS
When the castle goes to ruin, castle is still
its name; when the dunghill rises, still it is a
dunghill.
USEFULNESS
In all God's creation there is not a single
object without a purpose.
Use thy best vase to-day, for to-morrow it
may, perchance, be broken.
USURY
No Israelite is allowed to lend usuriously
to a non-Israehte.
'^
The practise of usury is as wicked as the
shedding of blood.
156 TKIltt anD 'CCllst>om
The possessions of him who lends usuri-
ously shall sooner or later decrease and van-
ish.
'^
The testimony of a usurer is not valid be-
fore the court of Justice.
The usurer will have no share in an ever-
lasting life.
'^
The usurer will not prosper.
VOW
He who makes a solemn vow without ful-
filling it, his book will be searched.
WINE
Drink not, and you will not sin.
ot tbe Zi:almu& 157
When the wine enters, the secret goes out.
When Satan cannot come himself, he sends
wine as a messenger.
WISDOM
A scholar is greater than a prophet.
Study is more meritorious than sacrifice.
Let thy house be a resort of the wise.
Who is a wise man? He who learns of all
men.
Who is a wise man? He who looks into
the future.
158 iXiit an^ TPQlisdom
The disciples of the wise are engaged all
their days in building up the world.
The end of wisdom is repentance and good
works.
-^
Wisdom is a tree and active virtue is its
fruit.
'^
The world depends on its school-children.
.^
For the blind in mind there is no physician.
'A
A town which has no school should be
abolished.
'A
Learn a little here and a Ittle there, and you
will increase in knowledge.
ot tbe UalmuD 159
An old man (i.e., one entitled to venera-
tion) is only he who has acquired wisdom.
If a man has knowledge, he has all things;
if he has no knowledge, he has nothing.
Culture in a woman is better than gold.
Culture of heart is better than culture of
learning.
Jerusalem was destroyed because the in-
struction of the young was neglected.
The world is only saved by the breath of
the school-children.
Even for the rebuilding of the Temple the
instruction of the children must not be inter-
rupted.
i6o "CCllt anO Mist)om
The chief thing is not learning, but the
deed.
Beware of an over-pious ignoramus and of
one badly trained.
If a man does not go after wisdom, wisdom
will not come to him.
Learn first and philosophize afterwards.
Whosoever tries to make gain by the crown
of learning perishes.
The more knowledge, the more spiritual
life.
ot tbc Xi:almu& i6i
Wisdom increases with years; and so does
folly.
Knowledge without religion blesses not its
possessor.
The teachers are the guardians of a State.
-^
" Repeat," "repeat," that is the best medi-
cine for memory.
He who instructs a child is as if he had cre-
ated it.
The rivalry of scholars advances learning.
God looks to the heart of man and then to
the mind.
i62 Mit and Misdom
One learned, who is not inwardly as out-
wardly, is not to be looked upon as learned.
Honor the sons of the poor; it is they who
bring science into splendor.
The Lord is not with him who, while pos-
sessing great knowledge, has no sense of duty.
If you have not desired wisdom in your
youth, how will you acquire her in your old
age?
If you interrupt your studies for one day, it
will take you two to regain what you have
lost.
-^
Do not be wise in words alone, but also in
deeds, for the wisdom of deeds will be neces-
sary for the world to come, while the wisdom
of words remains on earth.
ot tbe Ualmu& 163
The ultimate end of all knowledge and wis-
dom is man's inner purification and the per-
formance of good and noble deeds.
-^
Ignorance and conceit go hand in hand.
Without knowledge there can be neither
true morality nor piety.
-^
Be eager to acquire knowledge; it does not
come to thee by inheritance.
Teach the children of the poor without
compensation, and do not favor the children
of the rich.
'Ot
If thou hast acquired knowledge, what
canst thou lack? If thou lackest knowledge,
what canst thou acquire?
i64 MIt ant) Mist)om
It is necessary to have a knowledge of the
world, besides a knowledge of the Holy Law.
-Oi
He who acquires knowledge, without im-
parting it to others, is like a myrtle in the
desert, where there is no one to enjoy it.
^o
Who are you whose prayers alone have
prevailed? I am a teacher of little children.
"^
He who has the least understanding has the
most questions.
xA
To what may he be compared who teaches
a child? To one who writes on clean paper;
and to what may he be compared who teaches
an old man? To one who writes on blotted
paper.
ot tbe UalmuD 165
To what may he be compared who learns
from children? To one who eats sour grapes
and drinks wine just from the press; and to
what may he be compared who learns from
the aged? To one who eats ripe grapes and
drinks old wine.
He who has more learning than good works
is like a tree with many branches but few
roots, which the first wind throws on its face;
whilst he whose works are greater than his
knowledge is like a tree with many roots and
fewer branches, but which all the winds of
heaven cannot uproot.
Be wise, my son, be prescient, acquire
truth and esteem uprightness. Look upon
fools as empty shadows. Avoid the advice of
the ignorant; build when he advises to tear
down, and attach yourself to the wise.
You should revere the teacher even more
than the father. The latter only brought you
i66
TRmt m^ Misbom
into the world, the former indicates the way
into the next. But blessed is the son who has
learned from his father; he shall revere him
both as his father and hi^ master; and blessed
is the father who has instructed his son.
'4?i
If any one telleth thee he has searched for
knowledge and not attained it, believe him
not; if he telleth thee he has attained knowl-
edge without searching for it, believe him not;
but if he telleth thee that he has searched for
knowledge and attained it, thou mayest be-
lieve him.
Four dispositions are found among those
who sit for instruction before the wise, and
they may be respectively compared to a
sponge, a funnel, a strainer, and a sieve; the
sponge imbibes all; the funnel receives at one
end and discharges at the other; the strainer
suffers the wine to pass through, but retains
the lees; and the sieve removes the bran, but
retains the fine flour.
ot tbe tralmuD '^7
WOMAN
A woman loves a poor youth rather than a
rich old man.
A woman schemes while plying the spindle.
-<^
A woman is a shrewder observer of guests
than a man.
A woman is more desirous of entering the
state of matrimony than a man.
A woman prefers poverty with the affection
of her husband to riches without it.
The Emperor Hadrian is introduced as
conversing with Rabbi Gamaliel on several
religious questions, with the object of casting
ridicule on the Bible. Hadrian exclaims:
" Why, your God is represented therein as a
i68 TRatt ano TOitaDom
thief. He surprised Adam in his sleep and
robbed him of one of his ribs." The Rabbi's
daughter, who is present, craves permission
to reply to the Emperor. This is granted.
" But first let me implore thy imperial pro-
tection, puissant sire," she exclaims. " A
grave outrage has been perpetrated upon our
house. Under the cover of night an auda-
cious thief broke into our house and took a
silver flagon from our chest of plate and left
a golden one in its stead." " What a welcome
thief," cried Hadrian. "Would that such rob-
bers might visit my palace every day." " And
was not the Creator such a thief as this? "
archly rejoins the blushing damsel — " Who
deprived Adam of a rib and in lieu thereof
gave him a loving, lovely bride? "
YOUTH
Happy is he who fears God when in the
prime of life.
Some are old in their youth, others young
in their old age.
ot tbe Ualmu^ 169
Youth is a crown of roses, old age is a
crown of rosemary.
'A
Alas! for one thing that goes and never re-
turns. What is it? Youth.
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